Truth Magazine

By Joe Corley

The subject of the operation of the Holy Spirit has been confusing and mysterious to some due primarily to false teaching. Satan has “blinded the minds” of those whose religious beliefs are based upon the creeds of men rather than the word of God.

Does the Holy Spirit operate today? If so, how? What does he do in regards to the conversion of sinners, if anything? As we address these questions, let us first define some terms: By “operate” we mean what he does, how he influences, or in what way he works. We believe he does operate in ever case of conversion today even as he has always done. It is not a question of whether he works, but how. Does he operate directly or indirectly; personally or through some agent? It is not a question of power. It is not a matter of what he is able to do, but rather what he chooses to do and in what way he chooses to do it. We can find our answer in the Bible. By “conversion’ we mean the process of turning from sin to salvation, of changing from an alien sinner to a child of God.

How The Spirit Does Not Operate In Conversion

The belief of man is that the sinner must receive a direct operation of the Spirit before he can be converted, and to enable him to be converted. By “direct operation” is meant an operation separate from the word of God – a special mystical and personal influence which changes the heart and makes it susceptible to the word. This doctrine, which we believe to be false, is based upon still another false doctrine – that of inherent sin or total depravity as taught by John Calvin. It is thus taught that all were born in sin and are totally unable to believe and respond to the gospel without a direct operation of the Spirit. Note the following:

By this sin (eating the forbidden fruit) they (our first parents) fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. They being the root of all mankind, the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation. From this original corruption, whereby we are utterly in disposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions (Presbyterian Confession of Faith).

Man, by his fall into sin, hath wholly lost all ability of will to any spiritual good accompanying salvation . . . is not able, by his own strength, to convert himself or to prepare himself thereunto (Presbyterian Confession of Faith).

We believe . . . that regeneration consists in giving a holy disposition to the mind, that is effected in a manner above our comprehension by the Holy Spirit (Standard Manual for Baptist Churches, by Hiscox).

The Bible nowhere teaches that we inherit a corrupt nature or that we are born guilty of Adam’s sin, or that we are born totally depraved. There is certainly nothing in man’s fleshly nature inherently corrupt. If so, what? Christ was born with the same fleshly nature that we have (Heb. 2:14-18). Was his flesh corrupt? Neither are we born corrupt in our spirit. Man’s spirit is not inherited from our parents or forefathers. Zechariah 12:1 tells us that God “formeth the spirit of man within him.” Our spirit comes from God. Does God create in man a corrupt spirit? God gave to Adam and Eve the nature they had. He pronounced his creation of them “good” (Gen. 1:21). Yet, they sinned! Whatever caused them to commit sin is what causes man to sin today, for we all have the same basic nature. Sin does not happen because of an inherited, depraved nature. This teaching, therefore, that man comes into this world wholly depraved is false, and so is the “direct operation” theory which is based upon it. When the one falls, so does the other.

Moreover, there are certain logical consequences of the “direct operation” theory which bring it into direct conflict with Bible teaching. Consider the following: One is a lost sinner. According to the above theory he inherited a depraved heart that makes it impossible for him to accept the gospel. He can do nothing for himself. He is in a hopeless state unless God chooses to send the Spirit upon him to change that heart. But he, like millions of others never receives a “direct operation of the Spirit” to enable him to believe. He dies and spends eternity in hell. Who is to blame? Certainly not the sinner! He had no choice and no will in the matter. This theory destroys free will and makes God responsible for his lost condition. Why would God command all men to repent (Acts 17:30), and require all to obey the gospel or else suffer eternal damnation (2 Thess. 1:7-9), and then refuse to give them all a direct operation of the Spirit to enable them to obey? Such reflects upon God’s justice and makes him a respecter of persons, which the Bible says he is not (Acts 10:34,35). Such teaching is contrary to the whole system of salvation which reveals God as one who is “not willing that any should perish but that all should come to repentance” (1 Pet. 3:9). Who can believe such a doctrine! The Bible teaches that the sinner can choose for himself to accept or reject the gospel, and without some mysterious better-felt-than-told direct operation by the Spirit that gives “a holy disposition to the mind.” Peter told the Jews on Pentecost, “Save yourselves from this untoward generation” (Acts 2:40). In Revelation 22:17 the invitation is extended to all: “Whosoever will, let him take the water of life freely.”

How Does The Holy Spirit Operate In Conversion?

The Spirit operates today in conversion in the same way he has always operated. It is true that in Bible times the Spirit often directly guided certain men of God and communicated to them God’s will (2 Pet. 1:20, 21). But in the conversion of sinners the Spirit did not so operate. Rather, the Spirit operated indirectly through the inspired word, and still does. The Spirit does the following things in conversion:

1. He bears witness of Christ. “And it is the Spirit that beareth witness, because the Spirit is truth” (1 Jn. 5:6). How does he do this? Does he do so by speaking directly and personally to the sinner’s heart? Where is the passage that teaches it? To the contrary! He bears witness by revealing Christ through inspired men. In New Testament times the apostles and prophets preached Christ “as the Spirit gave them utterance” (Acts 2:4). Today, the only inspired men are those same apostles and prophets in the Bible. The Spirit has left us their message. He bears witness through their word. John said, “But these things are written that ye might believe that Jesus is the Christ, the Son of God” (Jn. 20:31).

2. The Holy Spirit also reproves or convicts sinners. “And when he is come, he will reprove the world of sin, and of righteousness, and of judgment” (Jn. 16:7, 8). Yet he does so through the word of God which is the Spirit’s sword (Eph. 6:17), and with it he pricks the heart (Acts 2:37), and pierces “even to the dividing asunder of soul and spirit” (Heb. 4:12).

3. Likewise, the Spirit begets sinners. Thus it is said that we must be “born of the Spirit” (Jn. 3:3-5). But this happens when the word of God gets into the heart. “Being born (begotten) again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever” (1 Pet. 1:23).

4. The Holy Spirit renews sinners. “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost” (Tit. 3:5). This he does by washing, sanctifying, and justifying the sinner. “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:11). Yet each of these is accomplished through the agency of the word. Jesus said, “Now ye are clean through the word which I have spoken unto you” (Jn. 15:3). Likewise, sanctification comes through obedience to the word. “Sanctify them through thy truth. Thy word is truth” (Jn. 17:17). We are justified only when we are forgiven and we are forgiven only when we accept and obey God’s conditions set forth in “the engrafted word which is able to save your souls” (Jas. 1:21), or the “gospel of Christ” which “is the power of God unto salvation” (Rom. 1:16).

Conversions In Acts

The various cases of conversion recorded in the book of Acts show how the Holy Spirit operated through the word. When the Jews on Pentecost heard the preaching of Peter and the other Spirit filled apostles, they were “pricked in their heart” (Acts 2:37). They were told, to “repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts 2:38). When they obeyed the Spirit’s instruction they did, in fact, receive the Holy Spirit’s gift of salvation or remission of sins. The Ethiopian was reading the word when Philip “began at the same scripture, and preached unto him Jesus.” He responded to the requirements of the gospel “and went on his way rejoicing” (Acts 8:2939). Who would deny that it was the Spirit’s testimony that brought about his conversion? But there was no direct, personal operation of the Spirit involved. Lydia’s heart was opened by Paul’s message so that she responded to the preaching (Acts 16:14). There is no miracle or mystery in the opening of Lydia’s heart. She simply heard; she was convinced; she accepted the teaching. Yet, the Spirit most assuredly brought this about through the preaching of Paul.

What About Cornelius?

There is no example in scripture of the Spirit operating upon the sinner separate and apart from the word for the purpose of enabling him to accept the gospel. Someone may inquire about the case of Cornelius (Acts 10) since he received the Spirit directly before his conversion. However, it must be pointed’out that this case is exceptional. Moreover, the Spirit did not come upon him to enable him to hear. He was already both able and willing to hear the gospel and, in fact, had sent for Peter to come preach to him. Neither was the Spirit sent upon him to save him separate from the word, for the angel had instructed Cornelius to send for Peter “who shall tell thee words, whereby thou and all thy house shall be saved” (Acts 11:14). Cornelius was the first Gentile convert. Up until this time the gospel had not been preached among the Gentiles. It had been preached to and received by Jews only. But God had promised the gospel to the whole world (including both Jews and Gentiles), and this miracle signaled the fulfilling of that promise. The Spirit came upon Cornelius to assure the Gentiles and convince the Jews that the Gentiles could receive the gospel. The Spirit’s direct operation in this special case, therefore, was not to bring about the conversion of this man but rather to confirm his right and the right of all Gentiles to the gospel. Later, when Peter rehearsed these events to the apostles and brethren in Jerusalem, they concluded, “Then hath God also to the Gentiles granted repentance unto life” (Acts 11:1-18).

Conclusion

In conclusion, we direct your attention to what Jesus said in John 6:44,45. “No man can come unto me, except the Father which hath sent me draw him; and I will raise him up at the last day. As it is written in the prophets, And they shall all be taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.” Therefore, it is the message of truth, as taught by those in Bible times who were directly guided by the Holy Spirit, which serves as the agent through which the Spirit draws all men to Christ. As the Jews of old often came to “resist the Spirit” by rejecting the message of God (Acts 7:51), so do sinners now.

Guardian of Truth XXXV: 8, pp. 233-234
April 18, 1991

By Douglas Matlock

“Have you been baptized in the Holy Spirit?” This question has been asked often by sincere people who desire salvation. To say that people are a little confused on this subject would be an understatement. Some pray for this baptism. It has been affirmed in debate that Holy Spirit baptism must be received in order to become a child of God. I was told by a man with whom I was discussing the Scriptures that he believed the one baptism in Ephesians 4:4 was Holy Spirit baptism. Brother R. L. Whiteside wrote, “I think it is safe to say that the majority of such advocates contend that sinners are regenerated and saved by this Holy Ghost baptism” (Doctrinal Discourses 180). Among some denominations it is a central doctrine, the first evidence of it in a person’s life is having the power to speak in tongues. So the subject is an important one that deserves our attention and study.

Let us begin by considering this statement by John the Baptist, “I indeed baptize you with water unto repentance: But he that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and, with fire” (Matt. 3:11). In John 14-16 we read of Jesus instructing his apostles about his departure from them. In doing so he promised to send the Comforter to them. “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (Jn. 16:13). The apostles would be without a Comforter when Jesus departed, but they would receive another Comforter (the Holy Spirit) to be with them. His mission would be to supply the needs of the apostles in carrying out the great commission given by Jesus.

Let us observe here that Holy Spirit baptism was a promise made by Jesus to his apostles and did not include anyone else, nor was it a command to anyone. The Holy Spirit baptism promised by Jesus had a distinct purpose. Let us look at the reason given by Jesus: “He will teach you all things, and bring all things to your remembrance”; “He will guide you into all truth”; “He will show you things to come.” The apostles needed to be able to remember the things Jesus had taught them, along with additional truths that they were not able to receive while he was among them. The great scheme of redemption that was hidden with God from the eternal ages was about to be revealed in its fullness and completeness. The apostles would be perfectly equipped for their mission.

When Jesus appeared to the apostles after his resurrection, and instructed them about their receiving Holy Spirit baptism, he said, “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth” (Acts 1:8). They were informed that the promised Holy Ghost baptism would clothe them with power. About ten days later, on Pentecost, we read, “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance” (Acts 2:24). The power associated with this baptism not only gave them the ability to teach perfectly God’s scheme of redemption, but they could also speak to people in languages they had not learned. This would be a great asset when they went to other lands in teaching the gospel of Christ. In this same connection we read, “And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mk. 16:17-18). “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following” (v. 20).

Not only would the power received enable them to speak in other languages, but also to work signs, wonders, and miracles, that would give credence and confirmation to their teaching, that it was from God. This was the sole purpose of this power: to teach God’s plan of salvation and to furnish proof that the word spoken by these chosen men was not from themselves, but from God.

This briefly outlines the baptism of the Holy Spirit from the time Jesus promised it to the apostles (only), to their receiving it, and their use of this power in going forth to teach and confirm the word spoken. This does not leave any room for anyone else to receive it. It was not a promise to anyone but the apostles. It did not save anyone. It was not a command given to anyone, not even the apostles, but a promise to be fulfilled to them. Other disciples received gifts of the Holy Spirit by the laying on of the hands of the apostles, but this was not the baptism in the Holy Spirit and they could not pass it on to anyone else. I will not go into this for another has been assigned that topic.

Paul Was Baptized in the Holy Spirit

I believe that Paul also received the baptism of the Holy Spirit, as he was an apostle, and not inferior to the other apostles in any way, even though he was placed into the apostleship at a later date. Paul’s account is recorded in Acts 9, 22, 26. Combining the accounts, we read of Jesus’ appearing to Paul for the purpose of making him a witness (Acts 22:14-15; 26:16), and thus qualifying him to be an apostle. He was baptized in water for the remission of sins (Acts 22:16), according to God’s plan of salvation. He was to be filled with the Holy Spirit according to Ananias’ words in Acts 9:17. On this point, brother Foy Wallace Jr. writes, “It was a statement of fact, not of time. Being an apostle of Christ, Saul later was baptized in the Holy Spirit.” “Holy Spirit baptism was from God, not from man; it was received directly from heaven – not by importation of hands.” “His inspiration awaited his conversion . . . at the proper time, when he was appointed to the apostleship, he received the baptism of the Holy Spirit” (Bulwarks of the Faith 191).

The Case of Cornelius

There is one other case that deserves our attention. This is the conversion of Cornelius, recorded in Acts 10. To get the full account we also must read chapters 11 and 15 also. The denominations have a field day with Cornelius’ account. One brother said, “When they are talking about prayer, they have him saved at this point. When they are talking about the Holy Spirit they have him saved at that point. If he was saved by prayer, he wasn’t saved by the Holy Spirit. If he was saved by the Holy Spirit then he wasn’t saved by prayer. They are going to have to decide when they want him saved.”

The truth is that he was not saved by either one. He was not saved by being a devout man and giving alms, nor by prayer, nor by the angel appearing to him, nor by the Holy Spirit coming upon him. In rehearsing the account, Peter said Cornelius was instructed to send for him; the angel told Cornelius that Peter “shall tell thee words whereby thou and all thy house shall be saved” (Acts 11:14). When Peter began to speak, the Holy Spirit fell on them. He had not yet spoken the words, but had just begun to speak. He later said, “God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe” (Acts 15:7). If he was saved when the Holy Spirit came upon him, then it was before he believed, for faith was to be produced by the words he would speak, as in every case of conversion (see Rom. 10:17).

If Cornelius was not saved by the miracles that surrounded this event, then what were they for? The use Peter made of them will reveal their purpose. He stated they were for the purpose of proving that the Gentiles should have the gospel preached to them and be admitted into the church. If that was not the purpose, then this inspired man misunderstood, and made the wrong use of it. I believe he understood the purpose. He then commanded them to be baptized in water, which was for the remission of sins (Acts 22:16; 2:38). Perhaps the account of Cornelius was another case of Holy Spirit baptism, for Peter described what happened as follows: “which have received the Holy Ghost as well as we” (10:47); “as on us at the beginning (11:15); “Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost” (11:16); “Forasmuch then as God gave them the Holy Ghost, even as He did unto us” (15:8). These statements would lead one to believe it was Holy Spirit baptism. However, it would not have been necessary for them to have had all the powers conferred by Holy Spirit baptism according to the use that Peter made of this outpouring of the Spirit.

Conclusion

No one was ever saved through Holy Spirit baptism. It was an aid to the apostles in preaching the gospel. Paul said in Ephesians 4:4 that there is one baptism. There is but one baptism today that is commanded for all men everywhere. That is the baptism of water for the remission of sins.

Guardian of Truth XXXV: 8, pp. 242-243
April 18, 1991

By Bobby L. Graham

In Ephesians 4:3 the apostle urged saints in Ephesus to be “giving diligence to keep the unity of the Spirit in the bond of peace.” The word keep, indicating the relationship of Christians toward this unity, argues that such unity (oneness) has already been fashioned or created by the Spirit in his work of divine revelation; this is equivalent to saying that his plan for unity has been made known. It never has been the prerogative of human beings to chart their own been the prerogative of human beings to chart their own religious course, but to maintain the course divinely charted for them. It thus becomes easy to see that the Holy Spirit’s work, being discussed in this special issue, includes his efforts in this realm.

The Spirit’s Harmonious Work

As in other areas, the Spirit has worked in harmony with the Father and the Son in the producing of this unity. For this same spiritual oneness, Jesus fervently prayed as he moved from petitions concerning the apostles to requests on behalf of all disciples on the night before his betrayal and arrest (Jn. 17:20-23).

In addition to such unity being requested by the Christ, it was also powerfully exemplified by him. In verse twenty-one of the prayer Jesus compared the unity of disciples being requested to that existing between the Father and himself. It is a unity of plan or purpose, heart, and attitude. When all disciples are genuinely committed to the will of God and develop faith that will accept unreservedly what the Bible says, they can be one, as the Father and the Son are one.

Paul’s exhortation to the Ephesians also implies the Spirit’s endeavors in this area to be harmonious with others of the Godhead, in his centering the plan for unity revealed by the Spirit, around the one God, the one Lord, and the one Spirit. He made it obvious that their oneness in matters pertaining to God and to souls of men is the foundation of the unity that saints ought to keep. The Son’s voluntary subordination to the will of the Father and the Spirit’s revelation of that will demonstrate beyond doubt that the will of the Lord, expressed in divine revelation, is the standard around which all must gather in order to be one as God wills (Phil. 2:5-8; Jn. 6:38; 1 Cor. 2:6-10).

Attitudes Contributing to Unity

The section of Ephesians 4 cited above commences with Paul’s plea for unity, based on his selfless conduct even to the point of imprisonment. Such conduct on his part can easily encourage selfless behavior in present-day disciples – conduct worthy of the calling of the gospel. The specific point of such conduct is then identified by the writer: “with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace.”

Every characteristic mentioned in this section is proof of the willingness to subordinate self to the will of God and to the good of others in a local-church setting. Apart from such an attitude, no spiritual oneness can ever exist, either in relation to God or to other Christians.

Even without the formal definitions of the Greek words used, it is easily seen that the attitude of arrogance, assertion of self, quickness of temper, and impatience toward others will either make attainment of this unity impossible or make its destruction sure. That sense of littleness involved in lowliness will preclude partiality based on wealth, education, power, or personal charisma. The role-or-ruin mentality will not exist, but humble submissiveness to God’s will and to other brethren will prevail. A mildness of disposition and gentleness of manner will replace harsh attitudes and abusive speech in dealings with others, even efforts to correct another. It also applies to the attitude in which one receives a correction. This is the way of meekness. Self-restraint in the face of provocation, the refusal to retaliate hastily or punish promptly is the result of being long-tempered, suggested by our word longsuffering. Forbearance in love connotes bearing with one, enduring one because of genuine regard/concern for that one.

These components of attitude will be demonstrated by one who has repented and daily takes up his cross in following Jesus. The self-denial demanded by the Lord includes all such evidences as the ones mentioned by Paul in the passage on the unity of the Spirit. Because one’s conversion to Christ is directed by the Spirit, the convert will show in life the transformed character produced by giving heed to the Spirit. Even the attitude contributing to such unity is the result of following the Spirit’s instructions.

The Spirit’s Basis for Unity

While union can be enjoyed with people differing in their attitudes, true oneness of mind and action can take place only when people are willing to submit themselves to one another. That oneness desired by the Father, prayed for by Christ, and provided for by the Spirit can exist on no other basis than that provided by Him.

The one body comprehends all the saved and is equal to the universal church (Eph. 1:23; 5:23). As such, it constitutes the limits of those with whom Christians are united spiritually. By entering into Christ and his body, those formerly divided in their affections, attitudes, and purposes become one.

Direction for their entering Christ and keeping the unity of the Spirit is given by the Holy Spirit, the one Spirit of verse four. That the divine person is here referred to, not some disposition on man’s part, can be seen in the inclusion of the Father and the Lord (Christ). Apart from the Spirit of God, there is no guidance for any of our efforts in entering into Christ or following him as disciples. Unity is thus produced as the Spirit is heeded.

The one hope of the Christian’s calling is the hope of the gospel, by which the call is sent and received (Col. 1:23; 2 Thess. 2:14). It is the stimulus in all of the Christian’s endeavors – keeping him saved to the very end if he keeps it in mind (Rom. 8:24-25; 1 Cor. 15:1-2).

Authority centers in the one Lord, for he dispatched from heaven the one Spirit, established the one body (church), and procured in his death and resurrection the one hope. Heaven’s testimony continues to exhort, “Hear ye him.” When the will of Christ controls the thinking and conduct of all saints, then oneness under the lordship of Jesus-Christ prevails.

One faith, whether objective or subjective, still points to the willingness to take Christ, the one Lord, at his word. It is this writer’s judgment that the body of faith or system of teaching delivered by Christ and revealed by the Spirit is being considered. If the Christian’s own faith is intended, it also would be circumscribed by the authority of Chris and the revelation of the Spirit.

One baptism is the consummating act of conversion to Christ, a part of the now birth of John 3. Its very inclusion in the Spirit’s provision of a basis for unity gives it the force of necessity. One who has not thus submitted his will to Christ cannot be one with other who have done so.

The one God, even the Father, is placed last; but his preeminence in the remedial dispensation is clearly demonstrated by the prepositional phrases. He is over all; that is, supremacy belongs to him. He is through all; that is, he operates effectively to promote the spiritual good through means of his own choosing, all working through the gospel. He is all in all; that is, he sustains a close relationship to all of his children. The absolutely pervasive rule of God in creating, preserving, and guiding his spiritual body, as well as the world, is here stated as an incentive to the maintenance of the unity of the Spirit.

The Manner of Keeping the Unity of the Spirit

So important is that unity of the Spirit being discussed that diligence is the only word sufficient to describe efforts expended to maintain it. Continuing efforts on the part of vigilant people of the Lord, who daily examine themselves respecting the qualities of attitude specified in the passage, are essential. The persons addressed in this matter are a vital part in such an endeavor. They are to be “giving diligence to keep” such unity.

They are furthermore urged to do so “in the bond of peace.” In this expression the Spirit refers to the composite attitude already studied, for it is the only one that approaches matters in a manner calculated to produce and maintain peaceful relations. No surrender or compromise of truth is here contemplated, but some of the shoddy practices sometimes defended as “upholding truth” are also eliminated from the weaponry of the Christian soldier. Just as all man-originated teachings and practices are causes of quarrelling and division, even so the selfish spirit, fleshly motives, and political tactics foment strife and displease God. Conspiracy, power grabs, gossip, whispering campaigns, giving the cold shoulder to people, firing at a suspected enemy before determination of his meaning in what he teaches, and like practices altogether too common among God’s people are unworthy of use in the promotion and defense of truth. In the kingdom of Christ, truth is the sole weapon; the glory of God our only purpose; the saving of souls our chief objective; and conduct befitting one wearing the name of Christ our only adornment.

Brethren, we can and must do better in keeping the unity of the Spirit in the bond of peace. Neither the matter nor the manner of such endeavor is subject to change by men. Let every member of each local church scrutinize his own behavior in this matter and never stop until he has thought and acted as Christ. Let every local church, the practical sphere in which unity is kept, work harder than ever in the service of the Lord, with one mind and one spirit seeking to obey God in all matters.

Guardian of Truth XXXV: 8, pp. 244-245
April 18, 1991

By Hiram Hutto

While Jesus was on earth he made some very startling claims. He claimed to be divine, and the Jews so understood him (Jn. 5:18; 10:33). He claimed to be the Son of God (Jn. 10:35-37). He claimed to be the Messiah (Jn. 4:25-26) and the Savior of the world (Jn. 14:6). But anyone could make these claims. We were on a call-in radio program where a man would occasionally call denying that Jesus was the Messiah, and claiming instead that he was the Messiah. However, Jesus did more than simply claim to be the things noted, he proved that claim by the miracles he performed. Let’s consider these.

1. Power over nature. He stilled a storm (Matt. 8:26-27).

2. Power over material things. He fed 5,000 men with a few loaves and fishes (Luke 9:10-17).

3. Power over all manner of diseases (Matt. 8:16).

4. Power over the spirit world (Matt. 8:16).

5. Power over life and death (Jn. 11:14-44).

These are not merely powers, but ones performed in a confirmation of his claims (Jn. 20:30-31).

The apostles, too, were able to perform miracles, not to prove that they were divine, etc. – for they never claimed such but, in fact, they denied it (Acts 14:11-15). Their miracle-working power was given to them to confirm the word which they were preaching. “How shall we escape if we neglect so great a salvation; which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Spirit, according to his own will” (Heb. 2:34). The Bible shows that after the apostles received the commission to “go into all the world and preach the gospel to every creature” (Mk. 16:15), they went forth, and preached every where, the Lord working with them, and confirming the word with signs following” (Mk. 16:20).

From these facts and many more, it may be safely concluded that there is no need for miracles today. The Bible has sufficient proof in writing that “Jesus is the Christ, the Son of God” (Jn. 20:30-31), and the word of God having been adequately confirmed is sufficient. Anything we need to know about life and godliness is furnished completely when we take all the Scriptures (2 Tim. 3:16-17; 2 Pet. 1:3). Although this is true, it does not keep many people from claiming to perform miracles today. But there is a vast difference between what is done in our day and the miracles performed by Jesus and the apostles. Let us consider some of these differences.

1. The miracles of the New Testament were not limited to healing. As already noted, there was power to still the tempest. Yet in 1950 a storm blew Oral Roberts’ tent down injuring 50 people, most of whom were treated at local hospitals, not by Roberts. Where have you heard reliable evidence of turning water into wine? Not even A. A. Allen, noted healer, could have done this, though he died of acute alcoholism. Who today is feeding 5,000 men with a few loaves and fishes? For the most part, today’s “miracles,” in sharp contrast to these, are limited to “healings” and these are not of any organic illness. We are told by those who are supposed to know that most of these illnesses are in the mind, so when Roberts or others convince those who think they are ill that they are not sick, they are “healed” but not miraculously.

2. The apostles were not “selective” in their miracles or in their healings. An advertisement for an Oral Roberts campaign states “Prayer Cards Given Out at Afternoon Service ONLY” (emphasis his, HH). Anyone who has attended such services should know why this is done – to screen out the undesirables. Whoever read where those who were healed by the apostles needed a prayer card?

3. Miracles in the New Testament were not conditioned on thefaith of those being healed. How much faith did dead Dorcas have (Acts 9:3640)? The lame man who was healed by Peter in Acts 3 was not even expecting to be healed, much less believing that he would be. Yet today, those who are not healed are told that they do not have enough faith. What a compound tragedy this is! The sick are not only left with their sickness, but are made to feel guilty because they are the ones to blame for lacking in faith!

4. As in Acts 3:7 the lame man was healed “immediately. ” If you have attended many “healing” campaigns, no doubt you have witnessed people, being “worked into a lather” with much emotion, exertion, and sweating over the ones to be healed. Not so in that done by the apostles.

5. The miracles of the New Testament were so powerful that even the enemies of the apostles admitted “that indeed a notable miracle hath been done by them is manifest unto all that dwell in Jerusalem; and we cannot deny it” (Acts 4:16). In our day, numerous ones could deny the “miracles” that were supposed to have been wrought, and they have denied them and that publicly. From the Alabama Baptist (9/12/74), there is this headline: “Noted Surgeon Follows Up Reports on Faith Healings, Says He Found None.” The article tells how Dr. William A. Nolen of Litchfield, Minn., noted surgeon and author of the book, Healing: A Doctor In Search of a Miracle, wrote, “After following up on the cases of 26 patients who thought they had been ‘healed’ at a famous faith healer’s religious service here, says he couldn’t find a single cured patient in the group.” The book is even more extensive than that with the same results.

At various times some of our brethren have offered high financial rewards for proof of any genuine healing of organic illnesses. To my knowledge, they have never had to pay off.

6. After the apostles were baptized in the Holy Spirit, there were nofailures. Acts 5:16 is typical, “they were healed every one.” Instances could be multiplied where Oral Roberts and others failed frequently, some even dying after they had been pronounced “healed.” Jack Coe had an ingenuous reply to this. He claimed that he had healed many people who did not know they had been healed for they still had the same symptoms!

7. No collections. One of the most obvious differences between today’s “healing campaign” and those in the Bible has to do with money. One does not read in the New Testament where the apostles or others took up a collection as a part of their “healing campaign.” (In fact, one does not read in the New Testament of “healing campaigns” with all the self-produced publicity and high-pressure propaganda that is so characteristic of today’s “miracle worker”). If memory serves me correctly, several years ago I attended one of these and, before the meeting was over, collections were taken-up 9 times! On the other hand, the Bible tells us that Peter said, “Silver and gold have I none” (Acts 3:6), but he did not follow it up with a collection. Quite a contrast.

8. In the New Testament the apostles performed miracles which confirmed that their teaching was God’s revelation. I have never heard a modern miracle worker claim that his teaching is a new revelation that is to be considered as a part of the word of God. But if they are doing what the apostles were doing or if they believe that they are doing what the apostles were doing, their teaching should be considered as much a part of the Bible as that which John or Paul wrote. In this case we would need a “loose-leaf Bible” to which we would continue to add their revelation. After all, Paul is emphatic when he says, “the things that I write unto you are the commandments of the Lord” (1 Cor. 14:37).

From these considerations and many more, it can be readily seen that when today’s miracles are compared with what we read in the Bible, there is no comparison.

Guardian of Truth XXXV: 8, pp. 240-241
April 18, 1991